Bhagat Singh: An emerging symbol of struggle against economic imperialism

At a time when the world is being ripped apart by terrorism executed in the name of religion and the western world led by the US is forcing the developing countries to open their resources for exploitation to tackle the economic depression looming large, a piece of news from Pakistan has come as a ray of hope for millions of poor labourers, workers and farmers reeling under the economic imperialism for decades. The authorities of Lahore district in Pakistan have renamed the Shadman Chowk (intersection) after legendary revolutionary Shahid-e-Azam Bhagat Singh. The Chowk and a residential colony near it was built in 1961 after demolishing the central jail where Bhagat Singh, Rajguru and Sukhdev were hanged on March 23, 1931. Singh was just 23-year-old. He is perhaps the only freedom fighter who is popular both in India and Pakistan (the undivided India). The Pakistan government was forced to name chowk after the revolutionary because of the public pressure. The next demand is to set up a museum on Bhagat Singh at his birthplace at Bange in Lyallpur.

Most Indians would be elated by the fact that Bhagat Singh got due recognition in Pakistan. However, socialists active in two sides of the border see the development has emergence of Bhagat Singh as a symbol of the struggle of the toiling masses in entire south Asia against the economic imperialism of the West. In my view, Bhagat Singh is not only the representative of havenots but is also the uniting force of followers of different faith. Although Bhagat Singh called himself an atheist, he followed the true value enshrined in every religion — the sacrifice. He believed in the couplet in Guru Granth Sahib (which in my view is essence of the good in all the religions) “Soora so pehchaniye jo lade deen ke het, purja purja kat mare, kabuhn na chhade khet” (A brave is a person who fights for the downtrodden till last breath).

The masses are being exploited today because they are divided along religious lines. Terrorism in the name of religion has aggravated the situation. Today the western world seems to be fighting against terrorism but the fact that it created terror outfits to suit its needs in Asia. The purpose was to divide and rule. But the same outfits have now turned Frankenstein’s monsters for the western world. One of the main reasons why the masses have not been able to put up a strong resistance against the economic imperialism so far is that they are divided on religious lines.

Bhagat Singh is not a person but an ideology which can bring working class from across the world at a common platform irrespective of their faith and nationality. Though many would call it far-fetched, I believe the process of change has begun. Total change may take time — a decade or a generation — but it will happen. In fact, under pressure from hardliners, Pakistan denied visa to Indian delegation which wanted to take part in birth anniversary celebration of Bhagat Singh organised by over 40 political and social organisations but the move has not dampen the spirit activists. Instead, they have decided to organise a bigger celebration on the martyrdom day of Bhagat Singh in India in which representatives of workers, farmers, forest dwellers and labourers from across Asia will be invited. The movement will take shape gradually. And, this movement will be non-violent. It is unfortunate that most Indians associate Bhagat Singh with violation. Our knowledge about him is very limited — a young man who adopted violent means to free the country from clutches of British ruler, shot a British officer, exploded bombs in the central assembly and was hanged to death. However, the fact is that Bhagat Singh advocated violence only in extreme condition but the `non-violent’ part of his personality is neither part of our school syllabus, nor told to us at home.

I don’t agree with many who treat Bhagat Singh at par with Marxist revolutionary Che Guevara. The `Indian-ness’ and `non-violent’ character of Bhagat Singh’s ideology makes him much taller than Che. In his article `why I am an atheist’, written a few days before his martyrdom, Bhagat Singh has said that a mass movement can only be raise through non-violence. The non-violent character was also on display when he threw bombs in central assembly taking care that they did not hurt anybody. He allowed police to arrest him. Later, his historical 114-day hunger strike for jail reforms is also an example of the sacrifice enshrined in Indian culture. Every word of the statements given by Bhagat Singh in the court during his trial had much more impact in comparison to the bullets fired by Che. Bhagat Singh martyrdom is the highest level of non-violence. Bhagat Singh’s death awakened the sleeping masses. Bhagat Singh is regarded as great because he willingly sacrificed his life and not because he took lives. The dead Bhagat Singh turned out to be more dangerous for the British. He was a democrat and motivated people. He never forced his ideology on anyone. He also believed that after overthrowing British rulers, at least two generations would have to work tirelessly at the grassroots level to remove socio-economic and political inequality to attain independence in the true sense.

The revolutionary in his prison diary had noted: the aim of life is no more to control the mind but to develop it harmoniously. Not to achieve salvation here after but to make the best use of it here below. Not to realise truth, beauty and good only in contemplation but also in the actual experience of daily life. Social progress depends not upon the ennoblement of the few but on the enrichment of democracy; universal brotherhood can be achieved only when there is an equality of opportunity – of opportunity in the social, political and individual life. Bhagat Singh threw bomb in the central hall to awaken sleeping Indian masses and to make deaf ears of those supporting the British government. But very few know that it was also to oppose the repressive laws Pulic Safety Bill, Trade Dispute Bills and Press Sedition Bill being brought by the colonial rulers. Today the country is independent but people are not free, at least it is true for over 80% of the toiling masses. The feudal mindset of the ruling elite is not allowing the poor dalits, tribals, workers and farmers to avail their rights. Caste, communalism, corruption, criminalisation and commercialisation have made situation pathetic. It’s time for the youth, particularly middle class who admires Bhagat Singh and has means, to stop lip services and follow the “path of sacrifice” shown by him, at least try up to some extent.

Last and not the least: The question bothering me why naming of a chowk after Bhagat Singh did not get the coverage in national media it deserved?

DISCLAIMER : Views expressed above are the author's own.

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Ashish Tripathi is a special correspondent with The Times of India in Lucknow. He is a firm believer in Gandhi's talisman "Whenever you are in doubt, or when the self becomes too much with you, apply the following test. Recall the face of the poorest and the weakest man/woman whom you may have seen, and ask yourself, if the step you contemplate is going to be of any use to him/her. Will he/she gain anything by it? Will it restore him/her to a control over his/her own life and destiny? In other words, will it lead to swaraj for the hungry and spiritually starving millions? Then you will find your doubts and your self melt away."

Ashish Tripathi is a special correspondent with The Times of India in Lucknow. He is a firm believer in Gandhi's talisman "Whenever you are in doubt, or whe. . .